Technologies OF THE Self A SEMINAR WITH MICHEL FOUCAULT EDITED BY LUTHER H. MARTIN HUCK GUTMAN PATRICK H. HUTTON TAVISTOCK PU!lLICATIONS LI CONTENTS Introduction Truth, Power, Self: An Interview with Michel Foucault 9 RUX MARTIN Technologies of the Self I 6 MICHEL FOUCAULT Technologies of the Self and Self-knowledge in the Syrian Copyright © 1988 by The University of Massachusetts Press Thomas Tradition 50 All rights reserved LUTHER IL MARTIN Published in 1988 in Great Britain by Tavistock Publications 4 Theaters of Humility and Suspicion: Desert Saints and New Ltd, 11 New Fetter Lane, London, EC4P 4i:i: England Puritans 64 ISBN O 422 62570 1 WILLIAM E. PADEN Printed in the United States of America Hamlet's "Glass of Fashion": Power, Self, and the Reformation LC 87-10756 So KENNETH S. ROTHWELL ISBN 0-87023-592-3 (cloth); 593-1 (paper) 6 Rousseau's Confessions: A Technology of the Self Designed by Barbara Wcrdcn 99 HUCK GUTMAN Set in Linotron Janson at Rainsford Type 7 u , I2 I Printed by Cushing-Malloy and bound by John Dekker & Sons Fouca lt Freud, and the Technologies of the Self PATRICK H. HUTTON Library of Congress Cataloging-in-Publication Data 8 The Political Technology of Individuals 145 Technologies of the self. MICHEL FOUCAULT 1. Self (Philosophy) 2. Foucault, Michel­ Afterword I63 Contributions in concept of the self. I. Foucault, Contributors I 65 Michel. II. Martin, Luther H., 1937- III. l.utman, Huck, 1943- IV. Hutton, Patrick H. Rn450.T39 126 ISBN 0-87023-592-3 (alk. paper) ISBN 0-87023-593-1 (pbk.: alk. paper) British Library Cataloguing in Publication data arc available INTRODUCTION Shortly before his death in 1984, Michel Foucault spoke of an idea for a new book on "technologies of the self." He described it as "composed of different papers about the self (for instance, a commentary on Plato's Alcibiades in which you find the first elaboration of the notion of epimeleia heautou, 'care of oneself'), about the role of reading and writing in constituting the self... and so on." 1 The book Foucault envisioned was based on a faculty seminar on "Technologies of the Self," originally presented at the University of Vermont in the fall of 1982. This volume is a partial record of that seminar. Because Foucault died before he completed the revisions of his seminar presentations, this volume includes a careful transcription instead, together with a transcript of his public lecture to the university community on "The Political Technology of Individuals." Professor Foucault's seminar on "Technologies of the Self" at the University of Vermont stands as a provisional statement of his new line of inquiry. We offer this volume as a prolegomenon to that unfinished task. In many ways, Foucault's project on the self was the logical conclusion to his historical inquiry over twenty-five years into insanity, deviancy, criminality, and sexuality. Throughout his works Foucault had concerned himself largely with the technologies of power and domination, whereby the self has been objectified through scientific inquiry (The Order of Things, 1966, trans. 1970) and through what he termed "dividing practices" (Madness and Civilization, 1961, trans. 1965; The Birth of the Clinic, 2 1963, trans. 1973; and Discipline and Punish, 1975, trans. 1977). By 1981, he became increasingly interested in how "a human being turns him- or herself into a subject." 3 5 Introduction 4 Foucault had addressed the issue of the self already in volume 1 spirituality, two different contexts that he understood to be in of The History of Sexuality (1976, trans. 1978), but there he was historical continuity. still concerned with the objectification of the self by the "increasing Foucault's six seminar presentations trace the techniques of valorization of the discourse on sex." 4 He envisioned his new self-formation from· the early Greeks to the Christian age. They project, however, as "separate from the sex series." "I must gain their focus from an examination of classical texts, which confess," he reflected, "that I am much more interested in Foucault expounded from their original languages. As with much problems about techniques of the self and things like that rather of Foucault's work, the importance of these inquiries lies not than sex .... sex is boring."' His new project would be, rather, a only in their contribution to the specific history of the period but genealogy of how the self constituted itselfas subject. 6 In the to what he called the history of the present-an excavation of Vermont seminar, he began an investigation of those practices and perspective on the bedrock of our modern conceptions. whereby individuals, by their own means or with the help of Foucault had insisted that the work of the seminar be others, acted on their own bodies, souls, thoughts, conduct, and collaborative. His ideas on the historical constitution of the self, way of being in order to transform themselves and attain a certain though extraordinarily clear, were not fully developed, and he state of perfection or happiness, or to become a sage or immortal, valued the discussion-even the opposition-that his ideas and so on.7 engendered. This volume includes, therefore, selected revised In his final lecture to the University of Vermont community, presentations by members of the seminar. They represent Foucault summarized his concern with the self as an alternative to historical investigations on the common theme of the seminar. the traditional philosophical questions: What is the world? What In contrast to the technologies of the self explored in the is man? What is truth? What is knowledge? How can we know seminar by Foucault from the Western ethical tradition, Luther something? And so on. In the tradition of Fichte, Hegel, Martin looks at the Eastern techniques of self, which entered the Nietzsche, Weber, Husserl, Heidegger, and the Frankfurterschule, Western tradition only with the influence of the monk John Foucault was interested in the question he understood to have Cassiari. He discovers a concern with "taking care of oneself" that appeared at the end of the eighteenth century with Kant: "What is as central to the Syrian Thomas tradition, an early form of are we in our actuality?" "What are we today?"-that is, "the field Gnostic Christianity, as to the West, but as an interdiction rather of the historical reflection on ourselves." " than an obligation. According to Foucault, his project on the self was suggested by William Paden compares the techniques of self-scrutiny a reading of Christopher Lasch's The Culture ofNarcissism (1978). prescribed by Cassian and those set out by the New England Foucault understood Lasch's description of disillusionment with Puritans. He finds that they represent two radically different the modern world and a subsequent turning within to be similar ways of dealing with subjectivity: On the one hand is the to the situation of the Roman Empire. Breaking with his starting monk's confident renunciation of self followed by a life of purity, point of the classical age, the pivotal period in his previous and on the other hand is the Puritan's implicit acceptance of analyses until The History ofSexuality, Foucault located the roots of selfhood but with attendant suspicions about its deceptive the modern concept of the self in first- and second-century Grcco­ character. Roman philosophy and in fourth- and fifth-century Christian Kenneth Rothwell, too, is interested in religious technologies. 6 7 Introduction Locating Hamlet at that historical moment when the Reformation Foucault in which he discusses some of the influences-both emerged, he sees in Hamlet's radical transformation the emotional and intellectual-upon his thought. personification of a change in the technologies of self which is Several scholars came to the university to comment on consonant with the replacement of earlier religious practices by Foucault's work: Frank Lentricchia, Professor of Literature at the new practices of the Reformation. Duke University, author of After the New Criticism; Christopher Huck Gutman examines Rousseau's Confessions in order to Lasch, Professor of History at the University of Rochester, author delineate a newly emergent Romantic sense of self. He focuses on of The Culture of Narcissism; and Allan Megill, Professor of History various techniques- confession, division, flight to the ideal-which at the University of Iowa, author of Prophets of Extremity: are used by Rousseau for fashioning this new self and making it Nietzsche, Heidegger, Foucault, Derrida. visible. Gutman concludes by showing that these technologies are Most importantly, we would like to thank the university finally insufficient for Rousseau's purposes and that they lead him faculty who helped plan and participated in the seminar and who not to the constitution but to the negation of the self. guaranteed its success. Participants committed a good deal of their At the conclusion of the seminar, it seemed important to time to this project. They read and met regularly to discuss all of compare Foucault's method with that of Sigmund Freud, whose Foucault's work in preparation for his coming. During the three psychoanalytic technique has provided the basis of most of this weeks that Foucault was on campus, they met twice weekly with century's theorizing about the nature of the psyche. Patrick the seminar in ad4ition to attending public events, which included Hutton's essay shows how Foucault's look at the ancient lineage lectures by Lasch, Megill, and Foucault and a showing of the film of methods for care of the self provides a counterpoint to Freud's I, Pierre Riviere ... , followed by a wide-ranging discussion led by quest to discover the self's true nature. Foucault's genealogical Foucault. This project was an unusually intensive and productive investigation of past technologies of the self not only provides an venture by colleagues working on a common theme.